For more information please visit our main blog: http://am-global-01.blogspot.com/

Archive for March, 2013

This letter contains two parts:
1. Posting: What Do You Think About Tips & Bribes
2. Prabhat Samgiita #4112;

== WHAT DO YOU THINK ABOUT TIPS AND BRIBES ==

Namaskar,
Building a healthy society is an integral component of our Ananda Marga mission. To that end, we have to evaluate the effect of all kinds of societal interactions – including bribes and tips. Do they have a place in society?

Many may feel it obvious that bribes should be banned, but what about tips and gratuities. What is our stand on that practice? For instance when you take a taxi should you tip the driver? What if a messenger delivers a package to your doorstep or a porter carries your bag across the train station? Should you tip such professionals for doing their job?

Here we examine – through question and answer – the topic of bribes and tips, and what effect they have on the individual and the collective. This is both a societal issue and a moral one.

As disciples of Lord Shrii Shrii Anandamurtiji, we should clearly understand and apply the teachings of Ananda Marga ideology on these critical matters. And we should educate the society as well.

BABA’S TEACHING ON BRIBES

In the first step of this mode of inquiry, let’s examine bribes.

Baba’s teachings on bribes are quite clear-cut. Most every Ananda Margii understands that accepting or giving a bribe is against our moral principles and societal regulations.

Here are Baba’s teachings towards employees of different institutions:

“Do not, on any account, accept or offer a bribe.” (1)

“If someone, through pressure of circumstances compels you to offer or accept a bribe, do not forgive that person till he/she is reformed.” (2)

“If, in consideration of the power of your post, anyone offers you a present, that should count as a bribe.” (3)

Thus, in the workplace, any financial or material gift that is associated with one’s professional standing should be considered a bribe.

Regarding householders, Baba has given the following teaching:

“Do not offer a bribe to anyone. If someone through pressure of circumstances forces you to offer a bribe, do not forgive that person till he/she is reformed.” (4)

Thus whether in our professional life or personal life, whether at work or at home, in no such circumstances are we to indulge in any form of bribery – period.

CRITICAL REASONS WHY BRIBES ARE BAD

Here, in this first question and answer section, are some key points about how bribes bring stagnancy in society.

1. Why are bribes bad on the level of personal growth?

Accepting bribes crudifies the mind; a person passes their day strategizing how to garner more bribes. Instead of doing their job and adhering to the righteous slogan – “dignity of the labour” – a person just becomes immersed in scheming how to gain more black money or bribes. This makes one greedy, self-centered, lazy, and small-minded. Such a person becomes extremely degenerated.

2. Why are bribes bad on the societal level?

In our collective life, bribes lead to stagnancy, partiality, distrust, and numerous other problems.

For instance, in certain countries judges will not review a case, police will not come to your assistance, government officials will not issue a permit or passport, if a substantial bribe is not given. Not only do such persons become degenerated on the personal level for the reasons mentioned above, but this brings society to a screeching halt. It basically means that people do not do the work that they are paid to do. All these aforementioned professionals – judges, police agents, and government officials – receive a salary. But for that salary they are unwilling to do their allotted work in society. To get such types of persons to do their work, in any professional field or governmental arena, a bribe must be given.

As bad as that may be, that is not the only problem. Workers will actually undermine public utilities in order to make more money via bribes. An official for the electric company will not attend to his normal duties; instead he will personally watch the electrical lines decay, or even destroy them himself. Why? Because when the people’s electrical service is interrupted then they will call upon him and offer a hefty bribe in order to have their electricity restored. As they know that is the only way to get it fixed.

For all these reasons and more, any society becomes a pool of stagnancy where bribes are the name of the game.

3. Who suffers the most in such circumstances?

Tragically, the one who suffers the most in this situation is the common person, i.e. those who cannot afford to give a hefty bribe. They will be passed over and forgotten while those wealthier people will be given preferential treatment – i.e. VIP status – for giving big bribes.

As we know, our AM ideology is in support of the common mass. Yet bribes undermine their status and quality of life.

WHAT ABOUT TIPS – THEY ARE OK RIGHT??

Now we come to the next stage: tips or gratuities.

1. What are tips?

A tip is the more moderate amount of money that common people often give to taxi drivers, waiters in the restaurant, delivery men / women, barbers, hotel staff, and others. Tips are usually given to those doing more physically-oriented work, though not always.

In their defense, those workers who receive tips may think, “I am underpaid so I deserve a little bit extra.”

And indeed, out of sympathy for their plight, many do reward such labourers with a tip. Those who give tips often feel that they are expressing their gratitude and those receiving tips feel the extra-money is well-deserved. Both parties feel that tips are distinctly different from bribes. They feel bribes are illegal and under-the-table while tips are an expression of human feeling done in the open.

Here it should be noted that 99.9% of those taking bribes have the same mind-set as those accepting tips. They think their pay is not enough so they feel justified and deserving of taking bribes. This applies to judges, police chiefs, customs officials, city officials, and many others from all layers and sections of society: From manual labourers to intellectuals etc. They feel that since they are less-paid, accepting a bribe is fine.

While a tip may seem innocuous, the basic mentality and reasoning of those accepting tips is identical to those taking bribes.

2. So then what is the stand of Ananda Marga on tips?

We are 100% against tips. In our view, tips are the same thing as a bribe – no difference in quality or effect.

This may be a shock to your ears as many consider tips to be an innocuous expression of generosity and good cheer, but consider the following.

Let me first say this. I have always tipped staff and workers in ways I thought appropriate. I wanted to be generous. But tipping does not solve their problem, rather it worsens the situation of those workers. So this letter is not about being greedy and not tipping others; rather the aim is to uplift all sectors of society.

3. Why are tips harmful?

Baba does not want extra money given to anyone performing a job as this leads to the degeneration of the individual and the disintegration of society. In that sense, a tip and a bribe are essentially the same exact thing. The one receiving the tip becomes personally degenerated because all day long he is thinking about money instead of doing his job; and the problem in collective life is that tips lead to partiality. Those who give big tips receive preferential treatment, while those who do not have money to give a grand tip are forgotten and labeled as “cheap” or “penniless” or “worthless”.

That is why the common acronym for tips is: To Insure Prompt Service.

Those who tip big get treated with high respect and their every need and wish is satisfied. Those common people who do not have the funds to tip are overlooked and neglected.

In due course, people will only do their job for those who give big tips. Here again Baba’s teaching is that when money is given to a person in consideration of their post, then that is not at all proper; indeed that is a bribe.

“If, in consideration of the power of your post, anyone offers you a present, that should count as a bribe.” (5)

Tips then act in the same way as a bribe. Those who are known to give generous tips get treated differently from others. They are given the “royal treatment.”

Even then some may protest and say, “I give tips out of the goodness of my heart – not to receive preferential treatment.”

The response is: “Would you give that person money if they did not do a particular work for you.”

For instance, if you normally give a waiter (food server) a $10 tip when eating in that restaurant, would you still give that waiter $10 if you went to eat in a different restaurant.

Here the point is that one cannot give freely from the heart if something is done exclusively in consideration of another person’s job, or post, or title etc. There is some other motive operating. That is why a tip is not a gift, but rather a bribe. We will talk more about gifts further down in this email.

4. Why tips undermine a worker’s dignity and status?

When an employee does not receive a proper salary and has to rely on tips, then his position is insecure. Such a person essentially must beg, plead, and please in order to garner more and more tips. Just imagine if a nurse or teacher worked on tips only. Then they could not pointedly and confidently attend to their work of nursing or teaching. They would be too worried or concerned with pleasing their patients and students – hoping to receive some coins in a jar when the day is over. In that case the status of a nurse or teacher becomes that of a beggar. Their independent, professional status is lost. This is true of any person or profession who relies on tips. That is why it is far, far better for a person to receive a proper paying salary than rely on tips. Then their dignity and social standing are secure.

5. Why your burning house will not be saved?

Just think how terrible it will be if the police or fire department do not respond to your emergency call since they do not consider you to be a big tipper. That is the reality which even exists today in many countries. Or imagine if you went to the doctor and they refused to see because you were not a big tipper. When we think of the matter in this light, does it not create an unsettling feeling in the mind.

Viewing the situation in this manner, it is very evident that tips will bring injustice and stagnancy in the society, just like bribes. Preferential treatment becomes the rule of the day, not true human feeling.

6. Why people give big tips?

Indeed in this money-driven era, people give big tips for multiple reasons. The first being that giving a big tip is a sign that you have money. In the vaeshyan era, being a moneyed man is everything. Giving a big tip means have plenty-o-extra cash. That means you are better than the common man as well as the person whom you are tipping. People want respect, and people know that one distinct way to garner such respect is to tip big. Those who can afford it, do it. And even some poorer people who do not have a lot of money will give a big tip (when they can) just because it satisfies their egoistic desire to rise above and be respected.

Truly speaking, tipping is a very degenerated approach. It degrades both the one doing the tipping and the one receiving the tip. Money is not the value of one’s worth.

“Your ideal is represented by your conduct. Your learning, your social or economic status have nothing to do with your ideal.” (6)

7. Who suffers the most?

The ones who suffer the most are those who cannot afford to give a big tip. So just as with bribes, it is the common person who gets neglected and pushed aside while the “wheelers & dealers” like big business and mafioso types get the best of everything. Thus, where there are tips there is partiality, and where there is partiality it is the “common man” who is left behind. That is what tips do: They alienate and block the regular people from getting what they need. They are the ones who suffer the most.

8. What is the role of tipping nowadays in Ananda Marga?

In theory, in Ananda Marga, we do not support or appreciate the tipping system as it undermines the social fabric in many ways. Unfortunately, practically speaking, since 1990, tipping has been a way of life in Ananda Marga. The only way to gain the favour of those in-charge is by tipping. That is they way one gets special status.

To become a tattvika or family acarya, one must give a tip; to get a high posting, one must give a tip; to get a marriage blessing from PP dada, one must give a tip; to get a “spiritual boon” from dadas, then one must give a tip; to be received honourably at a gathering or event, one must give a tip etc.

Indeed, to receive any kind of special services, prestige, support, or regard, then one must tip. That is the way things work these days in Ananda Marga. If you tip dadas, then all kinds of doors will be opened for you and you will be able to receive whatever you wish. That is why many say that nowadays one’s “merit” is based on the size of the tip.

Since 1990, in Ananda Marga, merit has not been based on sadhana, service, or sacrifice; nor has it been based on following yama and niyama or 16 Points. All along since 1990, the all-important tip or financial offering / bribe is what allows one to receive favours, gain recognition, or walk in the upper echelons of Ananda Marga society.

Thus, while in theory our Ananda Marga is wholly against the notion of tipping; tragically, tipping has become the operative factor in getting whatever you want these days in Ananda Marga.

Whatever you call it it – tip or bribe – it is rampant now in AMPS life. To get anything done, or gain prestige, or get a post, or so many things, it all depends upon the tip, or financial offering. This is the very unfortunate state of affairs. And it is this trend which must be halted and ultimately reversed.

WHAT IS THE SOLUTION

Now that we have reviewed bribes and tips we have to resolve the matter. In those countries where bribes are a way of life, then our brothers and sisters of Ananda Marga need to know what they should do. Similarly, in those areas, where tipping is looked upon as being obligatory in certain cases, then our brothers and sisters of the Marga need to know how to behave in those regions.

Here then are the recommended solutions:

(1) TIPS: As Ananda Margiis we should refrain from giving tips or gratuities to anyone for their work. Rather we should raise the slogan that such people should be paid more by their employers. No doubt this may feel uncomfortable to forgo giving someone a tip, but this is the work of the pioneer. And society will benefit greatly in the long run.

If people do not want to perform certain works for you because they know you are not going to tip them, then get your work done by other agencies or businesses. Supporting the system of tipping is not at all good as it leads to partiality and injustice for the common people. Those who tip big get special preference and those who do not have the money to tip large sums are overlooked. Plus the one receiving the tip becomes degenerated as they are always thinking about money. This is not the way to build a healthy society.

Indeed just imagine if the tips are extended to teachers in schools. In that case, if you do not give a huge tip, then those teachers will not teach your child. Here the point is that whatever field of life incorporates tips, then that will bring partiality and special treatment for a few wealthy people. That is why as Ananda Margiis we should not be involved in giving tips for work rendered. That is Baba’s strict guideline.

(2) BRIBES: As Ananda Margiis we should refrain from giving or receiving bribes and side by side we should raise awareness that bribes lead to the degradation of society. In that sense it is just like tipping – it is to be wholly avoided and public education is needed.

The only difference between tips and bribes is that in certain countries one cannot get the basic necessities of life (such as electricity, water, heat etc) without bribing local officials and administrators. Or if your house is robbed, the police will not do anything unless you offer a bribe – then they will start their investigation, otherwise not. In such situations – due to pressure of circumstances – one will have to pay a bribe. At the same time it is imperative to take a strong stand.

“If someone through pressure of circumstances forces you to offer a bribe, do not forgive that person till he/she is reformed.” (7)

MORE OF BABA’S GUIDELINES ON BRIBES AND TIPS

[A] In the below excerpt from His short story, Baba outlines how only depraved people like the ghosts resort to bribes:

His Holiness roared, “I don’t want to hear these things; I know you have eaten them. Vomit them out! I shall eat them.”

There ensued a big scuffle between His Holiness and his disciples. An initial shouting match became a bloody battle.

The police, on being informed, rushed to the spot. They arrested both sides and dragged them to the police station.

Tarun put the lemon lozenge between his lips and teeth so that he and the chief ghost could accompany them.

After giving some hefty tips Bhutanandaji and his disciples were freed and allowed to return home. His Holiness, however, stayed at the police station to try and persuade the sub-inspector ghost that the ministers Bhutananda Singh and Bhutanarayan Sharma were his followers. It would therefore be improper for the sub-inspector ghost to accept a bribe from him. Anyway, the sub-inspector didn’t believe him and he was only released after giving the bribe.

When he returned to the banyan tree his disciples apologized. His Holiness said, “Let bygones be bygones. Let us now engage ourselves in ghost meditation.” (8)

[B] Next Baba reveals how the medical industry has become riddled by bribes.

“Countless complaints can be made against doctors and the medical profession. Although it would take a lot of space to list them all, let me briefly mention a few: patients have to settle for adulterated medicines unless they bribe the pharmacist; sweepers, orderlies and nurses do not take proper care of a patient’s needs unless they are tipped; a patient writhing in pain may be rebuked instead of being given medicine; if one does not call the doctor at least once for a personal consultation so that that doctor can earn some extra money, one may be unable to secure a bed on one’s next visit to the hospital; a medicine that is supposedly out of stock in the hospital can be illegally purchased in a nearby shop at an exorbitant price; without bribing the doctor a sick patient will not be admitted to the hospital; during the compulsory medical examination for a new job, all the medical staff put out their hand for a bribe; the doctor in collusion with the optician fails many people in their eye tests so that they will have to buy glasses; hospital patients are served food which is cheaper and of poorer quality than what they are entitled to; milk and fruits reserved for patients are consumed by the hospital staff; spurious drugs and injections are administered to patients. Such grievances are endless. Some are extremely serious, involving accusations of such irresponsibility that it is difficult to believe that people actually have these experiences.” (9)

[C] Here Baba reveals the negative reactions that come when one takes bribes.

“When people rob others, or indulge in hypocrisy, or cheat people, or indulge in tall talk day after day, they are committing original actions. When a dishonest government employee accepts a bribe it is an original action, and when his son gets sick and has to be rushed to the doctor it is the reactive action (the reaction to the original action). When his son dies he laments, “I haven’t knowingly done anything wrong. Oh, Lord, why have you given me such severe punishment.” But God did not give him any punishment – the deep sorrow he felt at the death of his child was the result of his past original actions.” (10)

[D] Baba guides us that those who indulge in bribery ruin their sadhana by thinking again and again of the bribe they hope to gain next.

“Suppose you are thinking that you will take bribe from that man. While doing sádhaná, what are you doing? “Bribe – bribe – bribe – bribe.” Just see, your propensive propulsions are channelized towards bribe which disturb the “smrti” which you want to develop. Because of coolness of the mind during your sádhaná those undesirable elements create a crowd in your mind.” (11)

[E] Baba also warns us that those involved in taking bribes can never hide – rather their wrong is automatically seen by the Divine Entity.

“Suppose a person commits a wrong by accepting a bribe. While receiving the bribe he or she thinks that no one is watching, but that is impossible. A third entity is watching everything. No one can do anything secretly in this universe. But the bribe-taker thinks the opposite because avidyá shakti has placed a veil between him or her and the Supreme Being. This is a very dangerous situation. It is just like a hare being chased by a hunter: the hare sits down and covers its eyes with its ears and, thinks, “I cannot see anything, so the hunter cannot see anything either. Hence he won’t be able to kill me.” This is a deadly mistake! Wherever one commits a wrong, be it in the depths of the ocean or in a high mountain cave, one cannot escape the consequences: one will certainly be detected one day or another.” (12)

[F] Baba uses those taking bribes to describe depraved beings who have sunk into “seventh hell.”

“There are seven shades of darkness corresponding to the seven worlds below. What are these shades? Tamah [is the first and] means simply “black”, the second is tamasá, third mahátamasá, fourth andhatamasá, fifth tamishrá, sixth mahátamishrá, and seventh andhatamishrá. What is this last, this andhatamishrá? It is the darkness in which it is not possible even to see one’s own hands. When one becomes materialistic – extremely materialistic – one’s intellect and conscience are all lost. One cannot see even the hands by which he or she accepts a bribe or holds a cup of wine. One thinks, “Whatever I do is right.” That is why it is said, Andhaḿ tamah pravishanti [“One who follows the path of avidyá falls into darkness”]. He or she will go down to rasátala. Rasátala is a stage far below even dogs and goats. Dogs and goats never go below bhuvarloka. They are far superior to those in rasátala.” (13)

PIONEERS OF SOCIETY

It is not at all easy to reverse the prevailing trends in society. Mental force is needed. By taking a samkalpa and standing strong, it is possible to change the ways of society.

Just see how our Marga was instrumental in cracking the age-old caste system in India by creating revolutionary marriages. At first those who had an RM (revolutionary marriage) faced huge backlash from the society, but eventually that faded and now getting an RM in India is much more easily done and the dogmatic caste system is losing its grip on society.

So we should take that same type of determination with regards to tips and bribes. Then by Baba’s grace these two poisons will be eliminated from the society.

“Those who are the pioneers in such a task, what will they do? They will have to acquire far more strength than average people. The pioneers who want to travel through thick jungles will have to clear part of the jungle and build a road. Once the road is constructed, those who come behind will be able to travel easily through that jungle.” (14)

O’ Parama Purusa, after wandering around the globe in various holy lands in search of You, I am completely tired. In this exhausted state, I have reached Your alter. Baba, be gracious, please do not turn Your face away; please do not become unhappy, angry, or furious with me. Please open the door and allow me to come inside.

O’ Supreme Entity, look towards me; my whole body is completely tired and exhausted. My feet are full of dust. Wandering around in the sun, my whole body has become completely hot and sweaty. I am totally tired and exhausted.

O’ Parama Purusa, O’ Baba, now I feel in my heart and repent how my whole life has been wasted. I was tied up in the noose of dogma. Just I was performing various rituals, wandering in holy lands, moving from one tiirtha to another tiirtha, from one Baba’s Quarter to another Baba’s Quarter, in search of You. By Your grace, now I understand that You are residing in my heart – smiling.

Baba, I am surrendering to You. Please accept me as Yours. Do not leave me to wander from one dogmatic pilgrimage to another – involved in various rituals. The path which I was traveling was dark & full of hopelessness. I wasted a lot of money, time, and energy; nothing was gained. Now I am too tired. I want Your divine direction.

In spite of moving on the negative path, by Your grace in the garden of my mind some flowers have bloomed for You. I want to offer those flowers at Your lotus feet. The creepers of hope are swinging and the feeling is coming that You will allow me.

Baba, You have graciously given me the longing for You in my heart. Now please grace me by allowing me to come close to You and touch Your feet. Baba, I am Yours and You are mine. I am surrendering everything unto You. Please accept me…

(Note: This is the second letter in this series. A link to the first letter has been appended below. – Eds)

Namaskar,
As we all know, fasting is a special practice whereby one’s entire system gets cleansed and purified. By allowing the organs to rest and collect the toxins, the body gets the opportunity to rejuvenate itself. Breaking the fast properly with a thorough cleansing process is an indispensable feature of fasting – otherwise much of the benefits are lost.

Each and every Ananda Margii understands that Baba has blessed us with the gifts for a fruitful life. He has graciously bestowed upon us the needed tools, guidelines, and “know-how” for a pristine and sweet existence. And while so many of His teachings lead us in this direction, certainly His divine guidelines about fasting are also an essential ingredient. It is by this wonderful process of regular fasting that our whole entire being gets cleansed and purified – in all the realms of life: physical, mental, and spiritual. And that propels us forward towards our cherished Goal.

So by doing the whole fasting and breaking process in a sincere and complete manner, an innumerable amount of “health and wealth” is aroused in the human structure such that the body and mind glisten with purity and lightness.

BABA WATCHES FOR OUR WELFARE

That is why we all know that Baba Himself is very strict with all margiis and acaryas on the point of fasting. He wants that we should derive all the many benefits from this great practice. Indeed, in multiple ways, He reminds us that always He is watching. This following teaching is leading in that exact manner.

“Suppose, a gentleman is undergoing fasting, and secretly in a closed room, he takes chocolate. ‘No one will know, nobody will know.’ But it is not so. His unit cognition will know that he has taken chocolate. And similarly, the Cosmic Father will know that in a particular room one unit body took chocolate very secretly, and that unit body is still thinking, that the fact that he took chocolate on a fast-day is not known to anybody. It is known to everybody. Nothing is a secret.” (1)

Hence, Baba is acutely aware of exactly what happens – as well as what does not happen – on our each and every fasting day. And He wants that we sincerely follow His guideline as this is for our welfare.

BABA POINTS OUT ON THE POINT OF FASTING

That is why in dharma samiiksa and in all types of reporting sessions, Baba used to point out sadhakas on the point of fasting in front of one and all. And if one person was pointed out it was understood that if others are also falling into this same category then they should also rectify themselves. That was the spirit. It was not just that Baba was speaking to only one individual on such occasions.

Some people would wonder why Baba was pointing out margiis or Wts in front of the collective, as opposed to informing them individually. The reason for this is that Baba did not have the time to speak to each and every individual on each and every particular point. So by highlighting a particular sadhaka’s mistake in front of the collective, then if 4 or 5 others were doing the same wrongdoing then naturally they would get also alarmed. And the feeling would come that they too should rectify themselves. As they understood that Baba is very concerned and strict on this point.

Plus, another reason is that naming the defects on the collective platform was a good way of reminding one and all. Because day after day or every few days if He was pointing out a different margii or Wt on the point of fasting, then it automatically became a reminder to all those present that this was something important. So if anyone was attending the reporting for an entire week or two week period, then they would get numerous reminders.

And invariably they would spread that idea to others who did not attend.

Here we should keep in mind that as Guru Baba was pointing out the defects of disciples from the very beginning, not just in later years. From the Jamalpur era up to the grand DMCs in the late 80’s, Baba would point out, benevolently scold, and His shower love. This was all done for our welfare. By this way we could grow and move on towards Supreme fulfillment. Baba is the dharma Guru and His special quality is to both love and punish.

“The preceptor must also be nigraha (capable of inflicting punishment) and anugraha (capable of bestowing grace). One who punishes only or who bestows grace only is not an ideal preceptor.” (2)

WHY POINT OUT IN COLLECTIVE SETTING

Hence overall there were at minimum two distinct reasons for pointing people out in front of the collective:

(a) A lack of time to speak to everyone on an individual basis and by this way it was a good reminder to one and all. Thus within a short period Baba could rectify and instill proper practices within countless sadhakas within the entire Marga. Overall we can say it was His special technique and blessing.

(b) Baba is very strict on the point of fasting. And He wants that we should all be sincere on this very point. As He tells us again and again in various ways that indeed He is always watching our each and every action to ensure our welfare.

Here then are more points about the great benefits of fasting.

UPAVASA PURIFIES THE PHYSICAL BODY

On the physical plane, fasting plays a direct and significant role. Because the whole health and balance of the physical body revolves around the stomach. Non-sadhakas may raise their eyebrows about such a statement, but those with just a little inner understanding about their bodily systems and functions recognise that the stomach is the nucleus and the most integral organ for maintaining human health on a day to day basis.

Because only in the case of the stomach does something from the external environment actually enter inside the body. And that “something” which enters is food which gets deposited directly into the stomach; and then in turn the various nutritional (and not-so-nutritional) components get distributed throughout the body via the bloodstream. But the stomach is the starting point.

So if the stomach is not in good working order and if it cannot do its job properly, then the immediate effect is that the limbs and the various body parts and organs get adversely affected and diseased.

And what results are problems like: Acidity, gout, rheumatism, obesity, skin diseases, and ultimately cancer, heart disease, and more. All of this starts with the initial onset of difficulties in the stomach. And in numerous chapter of Yogic Treatment book, Baba clearly describes this. Yet, as we may have experienced, the practice of regular fasting naturally controls all these problems. Because before any real difficulty develops the health of the human body is restored. That is why most sadhakas do not suffer from the aforementioned physical ailments and diseases. Instead we enjoy a strong state of health.

And if per chance any problem does arise, then in numerous chapters of His Yogic Treatment book, Baba prescribes fasting as a cure. Hence fasting is an excellent resource and remedy for various physical ailments and diseases as it helps purify the entire body

“Fasting is also included in the scope of Pramitaha’r, because it gives rest to the digestive organs and frees the body from so many ailments.” (3)

“During fasting the body’s organs get a good rest, and the healing process is more rapid.” (4)

Thus those who fast regularly maintain a healthy and vibrant existence and find that the body becomes completely habituated and adjusted to this cycle of fasting. Such that the body is anxious and ready for the next fasting as the day approaches. This is the common experience of many sadhakas. And by this way the body keeps itself neat and clean.

UPAVASA BRINGS MENTAL CLARITY AND SHARPNESS

In addition, on the mental plane also fasting has a tremendous effect. Because we have all experienced that after a big meal we tend to feel sleepy, tired, and even a bit dull. This is the common problem and the reason behind this is that when we ingest food then that blood has to race to the stomach to help in digestion. And in that way less fresh oxygenated blood goes to the brain.

So during fasting none of the body’s crucial resources get diverted towards the stomach. In which case the body can better support one’s mental functioning.

That is why on fasting day sadhakas experience a distinct clarity of thought and mental freshness. The mind is flexible and sharp as it is not dragged down by bodily functions such as digestion.

Another everyday example of this phenomenon is that just before an exam or important meeting or debate, then no student or professional person will eat a large meal. Otherwise their mental faculties will be significantly hampered.

That is why in numerous traditions people proclaim that a light stomach equals a light mind. And fasting is an exceptional method for enhancing mental concentration and energy.

UPAVASA INVITES BENEFITS IN SPIRITUAL LIFE

The benefits of fasting in spiritual life are well known to all. No doubt initially at the very beginning one may feel that it is difficult to do sadhana on fasting days. But with just a little effort many sadhakas experience very good sadhana on those days since all of the body’s energy can be utilised for spiritual pursuits. And Baba’s guideline below is pointing in this same direction.

“As a result of fasting, the poisonous and unproductive waste of the body gets destroyed and expelled. Moreover, the energy that is not expended in digesting food can be utilised for other purposes. Therefore, a fast day is an excellent time for sadhana.” (5)

FASTING IS NOT ONLY FASTING BUT UPAVASA

Here below Baba colorfully describes how we are to spend our fasting days.

“‘Upa’ means proximity. And va’sa means to live, to reside. So the upava’sa word means to live near the Lord. In these days of fasting, what the aspirants are to do? Mentally they should live near their Lord. On all other days there remains a balance between external objective adjustment, and subjective approach. An adjustment between objective adjustment and subjective approach. But on these fasting, or upava’sa, the aspirant remains more in proximity to the Lord than in other mundane duties. That’s why these days are known as “upava’sa”. The word ‘fasting’ doesn’t carry the proper sense or the proper spirit of the term ‘upava’sa’. To go without food, for this the proper word is anasan. ‘An’ means not, ‘asan’ means eating. And not upava’sa. So these ekadashii, amava’sya, and purnima they are, upava’sa. Do you follow?” (6)

And Baba’s next guideline further details how fasting days are perfect for an enhanced spiritual routine.

“These fixed [fasting] days are called upavasa since during these days people keeping their minds engaged in spiritual matters ‘live closer’ to God, and any possibility of mental degradation is averted: their humanity is not endangered by the lengthening shadows of annihilation.” (7)

By all this we an understand that on fasting days one can enjoy heightened spiritual awareness and thus deepen their devotional link with Parama Purusa– Baba.

Here following Baba says more about the process of upavasa.

“Upavasa in the sense of fasting is also useless…if one does real upavasa that can do a lot. The scriptural meaning of uspavasa is– by derivation– upa which means “near”, and va’sa, which means “to stay”. Upa’vasa therefore means “to make the mind stay near Parama’tma'”. In other words, it means to withdraw the mind from thoughts of physicalities and keep it near Parama’tama’. The sanskrit word for fasting as such is anashana [remaining hungry / starving].” (8)

Baba, O’ Divine Entity, You remain always in the depths of my mind – You never leave me. I am never alone. Baba, You are always awake. You go on working day and night, beyond time. You never tire or stop. Baba, whatever You want to do, You go on doing.

O Parama Purusa, this whole expressed universe is Your eternal game. You are ever-present: beginningless and endless. You are ever intoxicated in Your divine flow. You are the Goal of everyone – everyone wants You. You are remaining with one and all.

Baba, only those trying to come close to You by their virtuous deeds, shravan, manan, nididhyasana, & dhyana, are able to come to You. Only they are able to realise You and have Your grace and proximity.

There are many lending practices which have been called abusive and labeled with the term “predatory lending.” There is a great deal of dispute between lenders and consumer groups as to what exactly constitutes “unfair” or “predatory” practices, but the following are sometimes cited.
Unjustified risk-based pricing. This is the practice of charging more (in the form of higher interest rates and fees) for extending credit to borrowers identified by the lender as posing a greater credit risk. The lending industry argues that risk-based pricing is a legitimate practice; since a greater percentage of loans made to less creditworthy borrowers can be expected to go into default, higher prices are necessary to obtain the same yield on the portfolio as a whole. Some consumer groups argue that higher prices paid by more vulnerable consumers cannot always be justified by increased credit risk.[7]
Single-premium credit insurance. This is the purchase of insurance which will pay off the loan in case the homebuyer dies. It is more expensive than other forms of insurance because it does not involve any medical checkups, but customers almost always are not shown their choices, because usually the lender is not licensed to sell other forms of insurance. In addition, this insurance is usually financed into the loan which causes the loan to be more expensive, but at the same time encourages people to buy the insurance because they do not have to pay up front.
Failure to present the loan price as negotiable.[7] Many lenders will negotiate the price structure of the loan with borrowers. In some situations, borrowers can even negotiate an outright reduction in the interest rate or other charges on the loan. Consumer advocates argue that borrowers, especially unsophisticated borrowers, are not aware of their ability to negotiate and might even be under the mistaken impression that the lender is placing the borrower’s interests above its own. Thus, many borrowers do not take advantage of their ability to negotiate.[7]
Failure to clearly and accurately disclose terms and conditions, particularly in cases where an unsophisticated borrower is involved. Mortgage loans are complex transactions involving multiple parties and dozens of pages of legal documents. In the most egregious of predatory cases, lenders or brokers have been not only misled borrowers but also actually altered documents after they have been signed.

Note: This short story is related with one very senior Proutist – Shrii Shashi Ranjanji, a key member of parliament with a high post and a founding member of PBI (Proutist Block of India). The following story is one key point where Sadguru Baba graciously responds to Shashi Ranjanji’s query on Prout policies. Shashi Ranjanji is also known as Shashi Ranjan Sahu.

Namaskar,
On various occasions, I was blessed to be along with Baba while He was delivering guidelines on Prout.

We all knew that Baba’s plan was that margiis should challenge every election and run for every seat of Parliament. This was Baba’s outlined approach.

In my mind, however, I was wondering what would happen if really margiis ran for and won every seat of parliament. In that case, who would serve as the opposition group in Parliament.

For instance, in the general democratic system, there is one elected party in power. And all elected officials of that majority party will automatically and brazenly support their elected executive chief, i.e. the leader of the country. This is the norm. Yet, side by side, there are many other elected officials who are part of one or more minority groups. And it is these minority group(s) that stand as an oppositional force to the party in power. That is the way it runs. But if one party gets 75% or 80% of the seats in Parliament or Congress, then there is hardly any debate – what a leader wants do they do by voice vote. What to speak of if one group gets 100% of the seats.

Thus, if the Prout Party runs for and wins every seat of Parliament then how will there be an opposition group. Every elected official will be a Proutist and hence part of the Prout party. Then where is there scope for any opposition. This was the quandary in my mind.

So I asked Baba, “Suppose, all the members of Parliament are from the Proutist party then how will there be any opposition?”

Baba told, “Yes, there will be scope for opposition. Elected members of Parliament will pressurise those at the helm and ensure that Prout principles are followed and implemented. The loyalty of the elected leaders will not take the shape of blind support for the top post holder, but rather their loyalty will be in the form of the rational and just implementation of Proutistic ideals – in the service of the entire society. Those elected leaders will be vigilant that Proutists in the top executive offices are discharging their duties properly. On such points, there will be vigorous and open debate. That is how the opposition will be formed when Proutists have 100% of the seats in Parliament.”

I thought, “Yes, this is how we will proceed when Proutists win over all elected seats of Parliament. They will not work like general politicians wherein elected members of the ruling party blindly support the executive branch.”

Namaskar,
At His Lotus Feet,
Shashi Ranjan

REFLECTION

Unfortunately, nowadays in Ananda Marga, those in the executive body (i.e. purodhas in Central Office) do not appreciate any opposition from their own members, let alone from field workers and general margiis. That is why countless wrongs are going on in AMPS.

The duty of general purodhas is to keep a sharp eye on the executive body, and take them to task when they veer from Baba’s teachings. However, instead of taking dharmic stand, such purodhas are stooges. They sit there and allow top purodhas to do as they wish – wholly disregarding Guru’s mandates.

Once again, the main problem nowadays in AMPS is that healthy debate and criticism is not allowed. In that condition, general wts and margins have no voice. Top purodhas rule according to their convenience. Then sin and crime brews. In the end, they all drown in the mud of their own crime and sin.

If anyone does not understand this short explanation please write back.

Namaskar,
Here is one very important and unique aspect about ista mantras in our Ananda Marga sadhana system. Baba has only discussed this point on select occasions – i.e. very rarely.

‘Mananat tarayet yastu sah mantrah parikiirttitah’

“Mantra is that particular word whose repetition or auto-suggestion or outer-suggestion helps the microcosm free itself of all the fetters of physical, psychic, and spiritual life.” (Ananda Vacanamrtam – 5, p. 96)

In His above teaching, Baba is guiding us about the important role auto and outer suggestion have in the repetition of a mantra. We all know that in the first lesson of our Ananda Marga sadhana we use a mantra. Each one of the Ananda Marga ista mantras are based either on auto suggestion or outer suggestion. At the time of initiation, based on their samskara, every Ananda Margii is given their own personal ista mantra. And that is the mantra they will use for their entire life.

MEANING OF ISTA MANTRA

AUTO SUGGESTION VS OUTER SUGGESTION

So some sadhakas have ista mantras which are based exclusively on auto-suggestion; and some have mantras based only on outer suggestion. It varies from mantra to mantra.

For example, for some sadhakas, their ista mantra is based on auto suggestion. The meaning is, ‘I am that…’, i.e. ‘I am Brahma’.

So, in this case, the sadhaka is suggesting this idea to himself while repeating his mantra. And during the repetition of the first half of the ista mantra while inhaling the sadhaka thinks ‘I am’. And when repeating the second half of the ista mantra while exhaling he ideates on ‘Brahma’. The full idea is: “I am Brahma.” This is how the ista mantra works with auto suggestion. And that is what Baba is referring to in the above guideline.

Whereas in outer suggestion, the types of mantra used in first lesson are somewhat different.

In that case, Gurushakti gives the suggestion to the sadhaka, ‘you are that…’, i.e. ‘you are Brahma’. So here ‘you’ means the sadhaka, not someone else. Thus during the first half of the mantra on the inhalation the idea comes from Gurushakti to the sadhaka that ‘you are’. And on the second half of the ista mantra upon exhalation the ideation is on ‘Brahma’. The full idea is: “You are Brahma.” This is how an ista mantra works with outer suggestion.

In the Ananda Marga sadhana system, most of the ista mantras are based on auto-suggestion. It is rare to receive an ista mantra based on outer suggestion.

DO NOT REPEAT TWO TYPES OF MANTRA

ONLY REPEAT YOUR OWN PERSON ISTA MANTRA

Thus when repeating their ista mantra every sadhaka must follow their assigned mantra – either it is auto suggestion or outer suggestion, depending on their mantra – as it is allotted by their acarya. No individual is given two mantras. Every sadhaka is given one single mantra, and that mantra is based either on auto or outer suggestion.

So one must not do both types, auto & outer. This should never be done. One has either been assigned an auto suggestion mantra or one based on outer suggestion. The one you have received is what you will use for the duration.

In select circumstances, if a mistake was made at the time of initiation, it may be that certain individuals need to have their ista mantras changed. If so, this is always done by an acarya. Beyond that, every sadhaka should always use the ista mantra given to them at the time of initiation.

Just as one should not take two different antibiotics at the same time, similarly one should not use both types of ista mantras, i.e. auto and outer. Likewise, just as one should not stand on two different moving vehicles at the same time, similarly one should not use both types of ista mantras, i.e. auto and outer.

Here every sadhaka should keep in mind that this distinction between the auto and outer ista mantras is a very subtle aspect of sadhana. Only discuss this point with those acaryas who have a very keen interest in sadhana. If you ask those wts who are fully involved in mundane dealings, business, and xyz pursuits, they will only yawn and misguide you, unfortunately. If you search you will find that there are many sincere acaryas.

Note: This matter of auto and outer suggestion is related with one’s ista mantra. So I cannot write the actual mantras here because they cannot be told openly. So it is the duty of sadhakas to communicate one-on-one with an acarya on this.

IF SADHANA NOT DONE IN A METHODICAL WAY, THE RESULT IS NEGATIVE

“The mind thinks with concentration, that is, the mind meditates. Regarding this faculty of thinking, if it is done in a methodical way, the result is certainly positive…But if it is not done in a methodical way, the general result is negative.” (2 June 1990 RU, Anandanagar)

PURPOSE IN WRITING ABOUT AUTO AND OUTER SUGGESTION OF MANTRA

The purpose in writing about auto and outer suggestion of mantra is two-fold:

(a) All sadhakas should understand the meaning of their mantra; those not aware should consult their acarya.

(b) By raising this matter, acaryas will be forced to educate themselves on the deeper aspects of sadhana.

Namaskar,
“Some of you are aware that one central didi – herein referred to as Didi D – is extremely attached with a young man of 18 years of age, whom we shall call Mr. S. The situation is not at all ordinary – rather quite abnormal. They live together: Sleeping, eating, and going together etc. Didi D and Mr S are very linked with each other.

The reason why this is such an important matter is because this has the makings of becoming a systemic issue within our Marga. The likes of which have been the downfall of many religions and spiritual communities. We should not let our Ananda Marga suffer the same fate.”

According to the following procedural order, Didi Ananda Dyotona is disobeying Baba and contravening His stated guideline. That is very unfortunate. Didiji is doing adharmic work, incurring sin and bad samsakras, as well as ruining the life of a young man, Shubham. The whole scene is quite tragic.

Here following is Baba’s own Procedural Order which states that our Ananda Marga schools must not be co-ed once children have reached the age of puberty.

A’NANDA MA’RGA PRACA’RAKA SA’MGHA (Central)

A’NANDA NAGAR

PLO no. 1A/4.2.1969

As per rules, co-education is allowed in our Schools up to Standard V. but boys who are learning in Std. V or below but have crossed twelve years of age will not be permitted to study in any of our lady managed Schools. Similarly girls who are learning in Std. V or below but have crossed 12 years of age, shall not be allowed to study in our Schools (for boys).

Feb 4, 1969

Note: Standard V is the equivalent of 5th grade or 5th class in the western system.

According to Baba’s above procedural order on co-education, there are two determining factors. If one has reached the age of 12 then that is one point to separate males and females in their schooling. Secondly, if any student has completed Standard V grade, they must be in gender-separated learning environment. So if one has completed standard V and still is not 12yrs of age, then they cannot continue into grade VI in a co-ed school. Thus, boys and girls cannot attend the same school if they are of 12 years of age or have completed Standard V grade, whichever comes first.

The real essence of the stipulation is based upon adolescence or puberty. Once the mammary glands have developed in girls and the related glands for boys, then they cannot attend the same school. That is Baba’s guideline.

So nowadays when in some parts of the world, girls and boys enter into adolescence at the age of 8, then that marks the time they must attend a single-gender school.

“Yes, I am interested in receiving the scanned PO”

The above is Baba’s procedural order. Baba has given the order and in due course GS Dada would sign and circulate it. The above is the email version. If you want a scanned copy of the actual order then click reply and paste this into the subject box: “Yes, I am interested in receiving the scanned PO”.

Namaskar,
in Him,
Kavita

Note: LINK TO EARLIER LETTER ABOUT DIDIJI

For more about the situation with Didiji and Shubham click on the below link.

O’ Parama Purusa, You are very sweet, most attractive. You have coloured my mind in Your colour. That is why You are Cita-Rainjan [1]. Always You are remaining with me side by side. You have removed the despair and filled my heart with Your love. All the darkness & hopelessness was removed by that light.

O’ Divine Entity, You are beyond the scriptures, intellect, logic, and reasoning, You are above all these; You are Alakha-Nirainjain [2], beyond description. Infinite and unblemished. Only You can shatter the bondage of avidya maya – the mirage of negative attraction – and grant salvation. Baba, You are the most charming, the most sweet, my own…

END NOTES FOR PRABHATA SAMGITIA #3580:

[1] Cita-Rainjan: Baba guides us & we all know that devotion is that unique ingredient which allows one to advance in the spiritual field. Without innate love for Parama Purusa one can never succeed. By Baba’s divine grace, in His role as Cit-Rainjan, He is that Divine Entity who colours and saturates the mind of sadhakas in the fountain of devotion. Baba says, “‘rainjana’, which means ‘the One who colours’ – that which colours the mind.” (Ananda Vacanamrtam-1) So He is that Cosmic Being who graciously showers devotional love into the heart and mind of the bhakta. And by such overwhelming Cosmic grace, the devotee becomes immersed in Supreme bliss and comes in the closest proximity with that Love Personified Entity: Parama Purusa.

[2] Alakhanirainjan: (‘Alakh’ means ‘invisible’; ‘nir’ means ‘no’; ‘ainjan’ means ‘black spot’.) Of the infinite attributions of Parama Purusa, one of which is that He is invisible and blemishless– totally pure and perfect. That is why He is known as Alakhanirainjan. Because in this world unit beings are bound by their past actions, by their samskaras; and this creates a black mark in their mind. But being Alakhanirainjan, being both invisible and blemishless, Parama Purusa is totally beyond the realm of sense perception and beyond the realm of samskara. His mind never gets stained. He remains eternally pure and spotless.

Namaskar,
In the jagrti on the day of colour festival, I was there when the margii arrived and I heard him ask Dadaji the question.

Already Dada had told everyone how we would celebrate and what we would do and I could see that the margii was a bit disappointed. He asked the following question.

“Dadaji, today is spring festival. How can we make our offering to Baba during our puja without colours? We need some type of coloured powder or flower. But you have not brought any. Baba will be deprived because we do not have any colour to offer Him. He must be waiting for us as this is the day of the festival. Why is it that you did not supply coloured powder for us?”

Indeed, the margii felt that actual colours (powders, flowers, incense sticks, & even blowing conch shells etc) must be offered to Baba in our puja during colour festival, otherwise Baba would be deprived.

The margii recounted that for years and years always he used coloured powder in his puja on spring festival. He furthermore told that all the margiis he knows do like this as well.

We all watched Dadaji to see how he would respond. Dadaji told that physical colours like powder and flowers are not mandatory during our Guru Puja (offering of colours) in spring festival program.

BABA’S WORDS ABOUT THIS

Below are the quotes and citations which we found from Baba’s guidelines.

In Caryacarya, Baba says the following about the use of coloured powder during puja in our spring festival celebrations.

Baba says, “Then, in the afternoon, all will perform collective Iishvara Prańidhána and Varńárghyadána (using áviir [coloured powder] or flowers of colours of their own choice).” (1)

In that same chapter of Caryacarya Baba further clarifies the matter.

Baba says, “In relation to Guru Pújá, one should remember that both crude and subtle offerings have equal value. Therefore one should not do anything merely for show.” (2)

So here above Baba clarifies that both base (physical) and subtle (psychic) colours could be offered during spring festival. It is not that coloured powders are absolutely mandatory.

Hence no one should be disturbed if actual colours are not used. One may offer physical colours such as flowers or mental colours. No one should blame or harass anyone if someone prefers to only offer mental colours. There should not be any confusion about this.

MORE OF BABA’S TEACHINGS

Here are more of Baba’s teachings on this critical point:

[A] First in Ananda Sutram Baba says that ours is not the path of ritualistic worship wherein we only offer physical objects or engage in prayer etc

3-11. Prárthanárcaná mátraeva bhramamúlam.

[Prayer and ritualistic worship become a source of confusion.]

Purport: It is useless to pray to God for something, for He is sure to give what is necessary. Solicitation or importunity in the name of worship is nothing but toadyism and flattery. (3)

[B] Here below, in these next two quotes, Baba again explains the inner significance of spring festival.

“The inner significance of the Dolyátra of Shrii Krśńa is this: “By surrendering all the colours of my mind to You, I want to become colourless.” This surrender to the Supreme Consciousness propels human beings towards Him. So this colour festival is not merely an outward play; it is purely a psycho-spiritual phenomenon. This very psycho-spiritual phenomenon is operating behind the process of varńárghyadána [offering of colours]: “O Lord, make me colourless so that I may move towards You without any hesitation.”” (4)

“The significance of the Dol Liilá, the Spring Festival, is to surrender all one’s mental colour to Parama Puruśa, and thus free oneself from the bondage of colour.” (5)

GURU PUJA / VARNARGHYADAN / PRATYHARA YOGA ARE ONE AND THE SAME

In colour festival, we offer color to the Supreme Entity, who is in the form of Guru, by doing Guru Puja. Colour Festival then is nothing but the festival of Guru Puja.

Here, in the following paragraphs, colour means bondage, or the attachment of the mind. For example, anything & everything in the world has some sort of vibration, or colour. When attracted, the mind gets dyed with that colour. For instance, if someone is attracted to rasgolla and must eat tht sweet whenever he goes to the market, then the colour of rasgolla will stain his mind.

Likewise, humans get coloured colored by all kinds of colour. So here, colour means a stain on the mind. When the mind is stained, then that mind is in bondage. When mind is not attracted with any color and is just attracted towards Parama Purusa, then the mind is colourless.

That is why in Guru Puja, sadhakas offer their mental colour – all kinds of attractions, weaknesses, and attachments – to the Supreme Entity. If the offering is made with sincerity, that weakness or attachment will fade away, and the mind will become calm, serene, and blissful. That is the very close to the stage of colourlessnes. When the mind is completely coloured then one becomes one with Parama Purusa.

Ultimately,, the unit mind and the Cosmic Mind are the same, only due to one’s mental colour the unit mind is not becoming one with the Cosmic Entity. In order to become one with Him, we celebrate Colour Festival and offer our mental colours to the Divine Entity – Parama Purusa – and try to become one with Him.

“You must bring about a revolutionary change in the flow of your judgment and thought, and see how, after overcoming your fascination with external colour, your mind becomes tinged with the His glorious colour. In Ananda Marga Sadhana, the method of withdrawing the mind from degrading tendencies, and absorbing oneself in the colour of the Great, is called Pratyáhára Yoga (the yoga of withdrawal) or Varńárghyadána (Guru Puja: the offering of colours). All people have a particular attraction for one or another object or activity and as soon as they become attracted to an object, then their minds become coloured with the colour of that object. You can withdraw your mind from the colour of that object and dye yourself in His colour by offering Him the captivating colour of the object that has attracted you: this is the real Pratyáhára Yoga [Guru Puja]. The word Pratyáhára means “to withdraw” – to withdraw the mind from its object.”

“The main object of the Spring Colour Festival (Vasantotsava) is not playing with external colours; it is meant to offer Him the colours of different objects which have dyed the mind. When this practice of offering your own colours – your own attachments, becomes natural and easy, you will then merge in Him. Then you will have no need for any colour, for you will become colourless – you will go beyond the reach of any colour. Your unit-ego will become one with the Cosmic Ego. Whichever way you look you will see only Him in His ever-surging glory. There is no “I” nor “you”. By an everlasting, mutual pact the final curtain will have fallen on all clashes of “I” and “you”. At that stage, if you call Parama Brahma as “I”, you are right in calling Him so; if you call Him as “He”, you are equally right; and if you call Him as “you”, again you are correct. The extent of your attainment of Him will be proportionate to your self surrender.”

“Remember, you have to offer your own identity – not money, rice plantains or other crude objects. The give-and-take of crude things is a business transaction. If you want to attain the bliss of Brahma, you must offer your own self. If you want to have the Great “I”, you must give away your own little “I”. You have to give the full sixteen annas, (the full rupee). Giving fifteen annas and holding back one anna will not do. You must completely surrender. To attain that Infinite One with the help of your mental concentration and strength, you have to surrender yourselves. But, remember self-surrender does not mean suicide. On the contrary, your soul will have its full expression. Your existence will not become contracted, for contraction is inert in principle. Hence in the Sádhaná of self-surrender the ego is expanded, not contracted. In the Mahábhárata, when Duhshásana was pulling the sari of Draopadii, she was tightly holding the cloth to her body with one hand beseeching lord Krśńa with the other. “Oh! My lord, save me!” But the Lord did not then come forward to save her from shame. When Draopadii found no means of escape, she then released her hold on the cloth and appealed to the Lord most piteously with both hands out-stretched, crying, “O Lord, I surrender my all to you. Do what you think is best”. And the Lord immediately rescued her. That is why I say that you will have to dedicate yourselves to His feet wholly and unreservedly. You will earn godliness in proportion to the extent that you surrender yourselves, and finally, after merging that acquired godliness of yours in His Entity, you will attain eternal bliss.” (6)

By His above teaching the point is very clear. Our colour festival is not about coloured powders and flowers per se. Rather Baba guides us that the real import is the psycho-spiritual approach of offering the colours (i.e. attachments and obstacles) of one’s mind.

Here again is the critical line from Baba’s teaching.

Baba says, “The main object of the Spring Colour Festival (Vasantotsava) is not playing with external colours.” (7)

OUR ANANDA MARGA COLOUR FESTIVAL IS UNIQUE

Our Ananda Marga spring / colour festival – vasantaotsava – is highly unique and stands as a dharmic event. It is not a mere replication of the dogmatic Hindu colour festival. Baba has given distinct, dharmic reasons for the practice of our colour festival that makes it independent and different from the Hindu rituals performed in their colour festival.

SUMMARY

By all of Baba’s above teachings, our approach in colour festival is very clear. There should not be any confusion. Those who wish to use physical colours may do so, but they must offer the colours of their mind as well. And those who wish to only offer their mental colours, that is in perfect accordance with Baba’s teachings.

So no one should think that coloured dyes and powders are an absolute requirement for the celebration of our colour festival. On this point there should not be any confusion.

I work in the psych field and everyday there are people that come in from suicide attempts that were not successful. Many attempt because of physical or emotional pains.

I don’t know this Dada that was suicidal but I suspect he is putting on an act if indeed he threatened to do so to get the requested land. That is so non-sensical. Of course, suicide itself seems nonsense to the rational mind. I think he is bluffing. If I am wrong, O.K., but I don’t think so.

Namaskar
Vyasa

The section below demarcated by asterisks is an entirely different topic,
completely unrelated to the above material. It stands on its own as a point of interest.

*************************
Health Guideline: Sleeping Related

“Do not sleep on a soft bed.” (Carycarya – 3, Chapter 6, Pt #4)

Note: Baba’s above guideline is key for wellness. Some ignorant people, however, who are unaware about health and hygiene, get swayed by pseudo-culture and use a spring-loaded bed with thick mattresses. But that is very detrimental for the various joints, muscles, & organs of the body; one will also suffer from incurable back pain and problems with the spine. Moreover, sleeping on a soft mattress adversely affects the body’s systems leading to digestive disorders & disease.

Conscious people know that soft beds lead to the onset of many diseases while hard beds massage the body.

So one should be aware. One should not fall in the pseudo-culture approach of using a soft bed and thereby invite more dangerous diseases.

Sincere sadhakas keep away from using a pillow also.

On the spiritual side, Baba guides us that those using a hard bed in day to day life develop a body that is capable for intense psycho-spiritual practice.

Keeping this view, including many more benefits, Baba has graciously introduced this above rule. Those who follow this guideline realise its value.

*************************

Prabhat Samgiita

“A’mi ca’i na’ ei sabhyata’, a’mi ca’i na’ kut’ilata’…” (PS 1341)

Purport:

O’ Lord, my life is for You and Your ideals. I do not want this pseudo-civilization. I do not want hypocrisy and cunningness. I want to float in the open, vast, blue sky – in the boundless open air with the softness of the birds where there are no limitations or boundaries of dogma.

I want more and more effulgence and free air, and the great sky which is studded with stars. I want that very mind which is saturated in divine love and dharma – where there is no presence of the bondages of crookedness, religion, groupism, or narrowness.

I always keep Parama Purusa in my mind and my heart. His blessing and His grace is my everything. By His grace I will go on painting and covering the darkness with the fragrance of sandal paste. Whatever and wherever impurity is there, by His grace it will be removed. This superficial culture and civilization I do not appreciate. I want straightforwardness. I want to lead a life under His shelter…

Namaskar,
There are three types of sleep: (a) spiritual slumber where one has no interest in sadhana; (b) psychic sleep where one has no interest in the intellectual sphere; they may have a lot of physical energy and they may be devotionally inclined, but intellectually they are deficient; and, (c) physical sleep. In this letter we are talking about physical sleep.

COMMON TO ALL

Some who are not familiar with proper sleeping habits may (a) sleep after paincajanya, (b) stay awake late into the night gossiping or watching movies or playing video games etc, (c) or engage in other types of unhealthy sleeping patterns. But all such ways are to be avoided.

As we all know, Baba guides us in various places that sleep plays a highly unique role in the life of each and every being of this universe. Sleep is not just a waste of time – but rather satisfies a very special function for the body & mind. Baba has graciously provided us with all the do’s and don’ts regarding sleep, as well as how it benefits human existence. One of the chief benefits of sleep is that it is a time when the body is given opportunity to repair itself. The cells, the glands, the organs all get repaired when one sleeps. Thus, sleep plays a vital role in human health. We should all pay heed to Baba’s following guidelines to maximize the benefit of sleep and optimize the body’s ability to repair itself.

WHEN HUMANS SHOULD SLEEP

As a general health rule that pertains to every human being, Baba specifically states that human beings should sleep during the night – not during the day.

“Sleeping during the day and staying awake at night are to be avoided.” (1)

WHY SLEEPING AT NIGHT IS BENEFICIAL

In Senior Acarya Diary, Baba clearly explains how and why nighttime sleeping is beneficial for human beings. His main point being that the pattern of keeping awake in the daytime and sleeping at night helps the body restore and revitalise itself. By this way, the blood cells, nerves, and glands of the human body get restored and charged. Because sunlight has a generating effect on the human body and moonlight makes one feel more tired. And other biological and natural effects are also linked with maintaining this type of sleep cycle (2).

That is why human beings feel fresh and revitalised in the morning. Because sleeping at night helps humans repair their body and regain their energy level – both mentally and physically.

In the same chapter of Senior Acarya Diary, Baba reveals that there are various animals who derive benefits by following an opposite approach to sleeping and living. These are nocturnal beings – but for humans this approach is not good.

PROPER SLEEPING PATTERNS CURE DISEASE

A proper sleep cycle – i.e. sleeping at night – also plays an important role in the curing and treatments of various diseases such as: Acidity, indigestion, heart disease, white leprosy, and cancer etc. In His book, Yogic Treatment, under the ‘Do’s and Don’ts’ section Baba warns patients not to adopt a reverse sleeping pattern.

“Sleeping during the day, staying awake at night… are to be strictly avoided.” (3)

So not in one place but in numerous instances throughout the book Baba issues this same warning – otherwise the disease cannot be cured. So following an improper sleep pattern is hazardous to one’s health.

DON’T SLEEP TOO MUCH

At the same time, sleeping excess amounts during the night is not good for the human existence. So people – especially sadhakas – should be very attentive to how much sleep they are getting, i.e. we should all be careful not to oversleep.

“The ancient people believed that excessive sleep is good for health, but this is not the case. Rather, too much sleep not only impairs the health, but has an adverse effect on the mind.” (4)

SECRETS FOR A LONG LIFE

To maximize human longevity, Baba has given a short list of very important guidelines. And two of those are related with our sleep-awake cycle. Hence there are numerous benefits to maintaining a proper sleep schedule – one of which is longevity of life.

In His secrets for a long life, Baba has given these points:

(A) “Going to sleep as soon as one feels sleepy.” (5)

As we can all understand, in the above directive, Baba is guiding us not to force the body to remain awake late at night. This should not become our regular way of living. Sometimes due to pressure of circumstance it may be unavoidable, but that should be minimized. Remember, the body enters into sleep mode in order to repair itself. If one continues to press the body beyond its limits by staying up late and not giving it the rest it needs, the body will not be adequately restored. On the opposite end of the spectrum, nor should one lie down in bed before they feel ready to go to sleep. So our standard practice should be to sleep when tiredness overcomes one’s existence – i.e. “when one feels sleepy”. And, as far as possible, through developing a regular habit, one should sleep each night at the same time, at a proper time that is not too late. That is the basic idea of Baba’s teaching.

(B) “Getting out of bed in the Bra’hma Muhu’rtta [just prior to sunrise]” (6)

In this second directive, as is quite evident, Baba is guiding us to arise before daylight hours. That means getting up for paincjanaya and then staying awake. Some sadhakas wake up for paincjanya and then go back to sleep for 1, 2, or even 3 hours. Or one might justify to themselves that since they woke up for paincjanya then they can sleep again just after lunch etc. But this is not Baba’s system. Arising in the pre-dawn hour means concluding one’s sleep at that point and beginning one’s spiritual routine of meditation and asanas and bathing and then later taking food and attending to one’s allotted daily duties, work, and pracara activities etc. And one should not return back to bed until the end of day.

Hence, following a standard sleep pattern of ‘early to bed & early to rise’ is an optimal approach for human beings. According to Ananda Marga philosophy, sleep is instrumental in leading a long and healthy life.

THOSE SUSCEPTIBLE TO POOR SLEEP PATTERNS

It is often seen that students, in particular, adopt an unhealthy sleeping pattern. They stay awake late into the night to attend to their studies and then they arise in the mid-morning – hours after sunrise. Part of the reason for this is that they find it easier to study when it is quiet and the mid hours of the night provide such an environment. This is especially true in so-called third world countries where all family members are living in the same house. And students in overseas areas often remain awake at night either to due extreme busyness in life or due to procrastination. In any event, if at all possible students should adjust their routines according to Baba’s guidelines.

It is also seen that those attending to a Mon-Fri work week, often like to “sleep-in” on Saturdays and Sundays. Some students also like to do this. But this also is not a healthy practice. Then there are some people who we call “night owls”. There are various professors and internet fanatics etc who spend large portions of the night glued to their various endeavours – and then they sleep far into the day. Unfortunately in this circumstance, the human body cannot be maintained for long in this type of backwards routine.

POOR SLEEP PATTERNS ADVERSELY AFFECT MEMORY

Here is one critical point related with sleeping and memory. While asleep, no one has the awareness to know that they are sleeping. There is a sense of emptiness or vacuity.

“Nidrá, one of the main propensities. “Abhávapratyayá lambaniivrttih Nidra”. Nidra (sleep) is a propensity which brings vacuity in mind. In human beings the propensity that brings forth blankness is itself Nidrá. Suppose, you are resting on your bed. Your eyes are on the watch, you fall sleep, but when you get up, you fail to say at what moment actually you slept. Between sleeping and rising things occurred of which you are ignorant. There was vacuum, neither you were seeing anything nor hearing anything. This state of vacuity is Nidrá.” (7)

Whereas if you are eating or walking, one is keenly aware they are eating and walking. That is the case with your daily activities; one’s conscious mind is active. Even when you prepare for sleep, you remember that. But once one falls asleep, one does not know they are sleeping.

Indeed, a person can document all they did during the day, but when sleeping that period is a blank – one does not know what they are doing. In the thread of memory, there is a gap.

So those who sleep in the daytime create more gaps in their memory. In taking short naps throughout the day, there will be a growing gap in one’s memory. That brings dullness and dumbness. One’s intellectual sharpness decreases.

Here is the proof.

Let’s say one morning you read a chapter of a book and finish it by 11am. And then from 11am to 11:30am you remain awake and involve in other projects, then at 11:30am you will have a solid recollection of that chapter. In contrast, if you read a chapter from the same book and finish it by 11am, but then sleep from 11am – 11:30am, then at 11:30am your recollection of that chapter will not be as sharp. It will be comparatively worse than if you had remained awake. It will be faded or feel like a more distant memory. When you sleep then those events that occurred directly before sleep become more distant memories, whereas if you remain awake those events are more clearly recalled.

Sleeping one time in a 24-hour period is ok, but more than that is not good. Those who sleep more become dumb. Their power of recollection, i.e. memory, will wane.

Here are more teachings from Ananda Marga philosophy on this subject of sleep.

“EXTREMELY FRIGHTENED BY THEIR DREAMS”

“Sleep: Due to excessive physical and mental labour, the nerve-cells and nerve-fibres become fatigued and demand relaxation, forcing the conscious mind to cease functioning and producing the state of sleep. Often the subconscious ceases also, leaving only the unconscious to continue the work of the brain. However, sometimes the nerve-cells begin functioning during the latter part of the night, due to sudden heat in the back portion of the cranium or to an upward movement of gastric wind. The subconscious mind accordingly starts thinking or remembering, producing dreams. In the absence of the functioning of the conscious mind, these products of the subconscious are accepted as true and practical. Sometimes the dreamer actually believes that he is flying, for the non-functioning of the conscious mind prevents him from perceiving this idea to be pure imagination. Some people become extremely frightened by their dreams and produce inarticulate mutterings of fear; at times dreamers even die of heart failure. To assist a person out of a disturbing dream it helps to bring the person’s hands or feet into contact with the ground, for this aids the conscious mind in beginning to function again.” (8)

MORE SLEEP IS NOT BETTER

“Nidrá [sleep]. A person who is given to too much sleep can never perform big things in life. A person who sleeps too long spends half of his or her lifetime in sleep only. So how will he or she find time to do noble deeds? Human life, after all, is not very long; and of that short span of life, if half is wasted on sleep only, then there will hardly be any time left for doing noble deeds. That’s why it is said, a person who is given to too much sleep can never aspire to attain the peak of progress in life. Sleep is necessary for health, but many people wrongly think that the more one sleeps, the better it is for health. That is wrong. Human beings go to sleep because they want to work more. While working for long periods the body gets tired, and then only does one take sleep, just to get back fresh energy for work.” (9)

“SENTIENT TRANSPARENCY IN THE CITTA”

“Daylight imposes mutative influence on the human nerves and night-time imposes a static influence, causing the inertness of sleep in the body and mind. The periods of sunrise, sunset, moon and midnight (the sandhyás) bring about a sentient transparency in the Citta.” (Subhasita Samgraha – 3, Vibration, Form and Colour)

The points expressed in this letter are for healthy adults. Children need more sleep and small infants will sleep most of the time. Also, those who are sick or aged will need more rest to restore themselves as their bodily needs are different. Thus this letter about sleep is directly for those who are healthy adults.

Note 2: NOCTURNAL BEINGS

Not all animals follow the same schedule as humans. Here following is a list of those animals that are nocturnal– i.e. they sleep during the day and remain awake at night:

This is the type of story about BABA we need to hear more and more in these turbulent times in AMPS. I was very lucky to have known Shashiranjanjii , then a member of parliament. With all the power he had held I found him to be the most humble man without ego. This is indeed very unusual for a politician as they think they are the saviours of this universe. He was indeed a great devotee of Lord Baba.

Nagaraja Rao USA

The section below demarcated by asterisks is an entirely different topic,
completely unrelated to the above material. It stands on its own as a point of interest.

**********************************
Easiest Way To Memorise Anything

Baba’s below teaching discloses the reason why our scripture has been composed in the genre of poetry: Because poetry is easy to memorise. For this reason, Baba has composed our scripture – i.e. Ananda Sutram and Prabhat Samgiita – in poetic verse.

“In the absence of rhythm it is difficult to memorize. That is why since ancient times, for 15,000 years, the common practice has been to bring every valuable branch of knowledge within the scope of rhythm. Human beings do not easily forget rhythm. One may forget the contents of knowledge, but not the rhythm. That is why all Vedic Rks were composed in 7 meters. All literary compositions were brought within the gamut of the seven Vedic metres…as they are valuable for the memory.” (Ananda Marga Philosophy in a Nutshell – 5, p. 353)

If you want to learn or memorize anything, the easiest way is to set it to rhythm. One paragraph of prose is very difficult to memorise, but 1 stanza of a poem, shloka, or song is comparatively easy to memorise. Rhythm helps in memorising anything.

That is why in their infancy, children are introduced to language via rhythm is nursery rhymes and songs etc. By this way they can quickly learn and advance.

In the distant past, before the invention of any script and before paper came into vogue, people used to keep everything in their mind. There were no books or other media as we see nowadays: Audio, video, writings, etc. There was nothing.

So when there was no way to store ideas or teachings on paper or cassette, then there was no option but to store it all in their memory. The only way to do that was to create rhythmic poetry. So all those past yogis, rishis, sages, thinkers, and munis put their realization in shloka, poem, or any kind of rhythmic expression like vedas, purana etc. Even when script started, most people did not know how to read or write, so those thinkers also put their teachings into poetic verse. This happened all across the globe.

This is not only for those of the past. Today also if you want to memorise anything then put it in rhythmic form. Cunning advertisers create jingles or rhymes to influence consumers and film-makers do the same.

So to keep something readily in the mind then take help of a rhythmic flow, otherwise it will be very difficult to store that in your memory. For this reason Baba has given the key of Ananda Marga teachings – i.e. Ananda Sutram – in poetic form, and Prabhat Samgiita as well. And in virtually every discourse He has included a shloka. By that way – by memorizing one rhythmic shloka – one can get the seed idea of the entire discourse. That is how to memorize that entire discourse in key form.

In His series of discourses on the Faculty of Knowledge, Baba has given so many points about memory and rhythm.

**********************************

Prabhat Samgiita

PS Intro: In this song the devotee is addressing Parama Purus’a in a very indirect manner.

“Ba’ndhan jetha’y ceyechilum se ba’ndhan keno na’ elo…” (P.S. 3752)

Purport:

The Divine Bond – “Ba’ndhan” – which I was looking for, why has that Divine Bond not come. He, that Divine Bond, is the darkness of my nights as well as the effulgence of my days; He is my everything. Alas, He is remaining far.

By His grace, I wanted my loving devotional link with Him to gradually grow closer & closer through the sweet ideation of my Ista mantra, different lessons, dhyana etc, all the ways which He shows up to samadhi – until ultimately becoming one with Him. I was also thinking that by calling Him constantly with the repetition of my mantra & heartfelt feeling, then He will bless me by His august advent in His absolute and divine form in my Guru cakra. In that way, by His grace I will get His extreme proximity and oneness. Alas, He is remaining far.

I was also desiring that He will attract me close to Him by showering His divine love and infusing a sweet intimate relation. Thus by falling in love with Him, His divinity will descend in my unit existence. Naturally, my heart will feel love for His vast creation – as the neo-humanistic feeling will sprout in my heart, by His grace. Then each and every manifestation of this grand universe will emanate His effulgence. Alas, He is remaining far.

Those sadhakas who are blessed by Him and engaged in pointed, arduous meditation, by His grace, they surely love all beings. Baba, You are my divine bond, please grace me by keeping me deep within Your bosom…

This entire email is composed of 3 parts:
(1) Prabhat Samgiita #3857;
(2) Posting: Baba Story: “Baba is as Pure as the Ganges”
(3) Trailer Quote: Children Thus Learn Obstinacy From Their Elders

Each section is demarcated by asterisks (***).

== BABA STORY: “BABA IS AS PURE AS THE GANGES” ==

Namaskar,
Baba has come to Muzafarrapur to give darshan. The year is 1956 and I am a very new margii. I am seeing Him for the very first time. I am so enchanted by His presence – my mind is fully ensconced in His look and charm. I am not even comprehending what He is saying as my analytical mind is not functioning at all. All I know is that the sound of His voice sounds very beautiful.

As He delivers His discourse, I am gazing at Him and He is looking at me. Our eyes are fixed on each other. I am completely magnetized by His divine presence.

Now the discourse has ended, I have come to know that Baba is going to Jamalpur the very next day. I have decided that I too must go to Jamalpur. I cannot bear the thought of not being with Baba.

Even during the night I am thinking and dreaming of Him. When morning arrives I quickly make all the needed arrangements for going to Jamalpur.

By Baba’s grace the journey passes smoothly.

ON FIELD WALK WITH BABA:

REQUESTS ME TO START A NEWSPAPER

I am so pleased to be here in Jamalpur so I can see Baba again. Just now I got word that I have been given permission to go on field walk with Baba.

While on field walk, Baba asks me to start a newspaper.

I reply, “Yes, Baba.”

We continue walking. By His grace, I feel compelled to take on the assigned task. The rest of the day passes in a flash, drenched in His love and care. My short stay in Jamalpur is coming to a close and I am preparing to return to my home in Muzafarrapur.

I feel like the return journey cannot happen quickly enough. By Baba’s grace I arrive safely.

MY FIRST ARTICLE

So here I am, I have returned to Muzafarrapur and I am already thinking about what I will write for the newspaper. Having just been with Baba, I can only think of His magnificent beauty and charm. So I have decided to write about Baba Himself. In my article I compare Baba’s purity to that of the Ganges River.

I am so enthralled by Baba’s loving manner and divine personality that I could not resist writing about Him in this way. I have decided to publish the article on the front page of our paper which will be distributed to both margiis and the general public.

By Baba’s grace, the project has come to fruition and the paper has been published and circulated all around the local area.

THE MARGIIS ARE FURIOUS WITH ME

Within one or two days, the local margiis are up in arms and furious with me. They keep telling me, “You are just a new margii – you do not understand – we do not believe in this dogma that the Ganges is pure and holy. In AM, we do not subscribe to the belief that bathing in the Ganges purifies one of their sins. What you have written is completely wrong and misleading. You must correct this immediately.”

In turn, I am trying to convince them of my feeling and intention, but no one is listening to me. They are not understanding my perspective.

BABA SUPPORTS MY APPROACH

Some have decided to bring this matter to Baba Himself. They send word to Baba about all that transpired. We are waiting for His review. In the meantime I continue to be pressured and criticised by the local margiis. A few days pass in this way.

Finally, a margii has just come with the news. The margii reports to us that Baba has said that, “What Sashi Ranjan has written is a comparison. When the writer has a pure mind then such a comparison is OK.”

Alas, Baba knows my inner feeling and He has approved of my words and told this to everyone. Hearing this, all the margiis apologise to me and accept the article.

Namaskar,
Shashi Ranjan Sahu

Note: Many know that Shrii Shashi Ranjan Sahu was a key member of parliament with a high post; thereafter he was influential with the founding of the PBI (Proutist Block of India).

DEVOTIONALLY-INSPIRED WRITING

The above account shared with us by Shrii Shashi Ranjan is quite meaningful on multiple levels. Firstly, it is a very devotionally-charged tale of one bhakta’s real-life experience with Baba. And secondly, we all get the teaching that using comparisons when writing about Parama Purusa is ok – so long as one’s heart and mind are pure.

BABA HIMSELF USES COMPARISONS

And indeed we see that in His many devotional treasures, Baba Himself uses comparisons to describe the greatness, charm, love and beauty of Parama Purusa as well as to talk about spiritual life.

In countless Prabhat Samgiita compositions, Parama Purusa is compared with the sun, moon, and stars and in so many other ways.

For example in the song, “Nayane ma’mata’ bhara'” (PS #12), in the first stanza His smile is compared with radiant pearls, “Hasite mukuta jhara'”.

And in song #913, it says: “Candana sama tava a’shisa a’ma’ke” meaning, Your grace is a soothing balm like sandalwood paste.

And verily there are so many songs where His love or His arrival is compared with the sweetness of a flower or the cool summer breeze. Comparisons are part and parcel of Baba’s whole entire expression in Prabhat Samgiita. They allow bhaktas to know and describe the Divine Entity Who would otherwise remain beyond description. So this is an important element of His songs.

“HOLY DIP IN THE GANGES”

Plus Baba uses similar comparisons in many of His discourses as well.

Baba says, “By kiirtana you become as pure as if you have taken a “holy dip in the Ganges.” What does a holy dip in the Ganges mean for a sádhaka? It means doing kiirtana constantly.” (1)

Thus in the above discourse, Baba Himself uses the comparison of the river Ganges to relay the effect of doing kiirtan.

In so many ways Baba is guiding us that this is how we are to describe Him, i.e. through poetic comparisons or similes. It is a way for sadhakas to share their feelings about that otherwise indescribable Personality.

Before coming to AM, Shashi Ranjan thought of the Ganges as being very pure. This is the common understanding in India. So with his heart-felt feeling he compared Baba in this manner and Baba Himself gave His divine approval. Without such comparisons, there is no way for bhaktas to express themselves when talking about the greatness, beauty and charm of Parama Purusa, i.e. Baba.

The section below demarcated by asterisks is an entirely different topic,
completely unrelated to the above material. It stands on its own as a point of interest.

************************************
Children Thus Learn Obstinacy From Their Elders

“In a family it is natural that differences of opinion will arise among the adults; when they do, the adults should reconcile their differences considering each other’s opinions. Unfortunately they often lack the requisite mental make-up to reach an amicable agreement – each tries to convince everybody else of his or her viewpoint without caring about the opinions of others. The result is an outburst of unreasonable obstinacy – the adults lose all self-control and behave in a gross and vulgar manner. The effect on the minds of the children is disastrous. Children thus learn obstinacy from their elders. If the mother or those with whom the children spend most of their time is obstinate, the neglected children will, in most cases, become noticeably obstinate, and they will have to carry this psychic ailment around with them for a long time. If, on the other hand, as is sometimes the case, the wishes and desires (if they are not unreasonable) of children are fulfilled, the children will not have the opportunity to learn obstinacy.” (Human Society – 1, Education)
************************************

Prabhat Samgiita

“Ba’hir vishve dhara’ da’o na’ko, marme lukiye tha’ko…” – P.S. 3857

Purport:

O’ Parama Purusa You are hiding in everyone’s heart – that is Your hinterland. Baba, You cannot be held in this external world; searching You outside is nothing but a waste of time. O’ my dear One, You always reside in the deep core of my heart. You remain eternally in that golden vessel deep inside my being.

O’ Divine Entity, You give shelter at Your lotus feet to one and all. Regardless of who is crying for You, and who is longing for You, or who is oblivious about You, You lovingly shower Your compassion on all. You never make any distinctions. Everyone is part of Your creation; You lovingly bring one and all under Your divine shelter. With Your infinite attraction and the resonance of Your flute, You call everyone close. You lovingly draw everyone close by the
pull of the heart. This is Your special call.

Baba, You are eternally present and always smiling in my heart. O’ my Dearmost, You are so gracious…